Romans 6

The character of this new life, into which the resurrection of Christ has brought us, is presented here in a striking way. Christ had perfectly glorified God in dying; also even in dying was He the Son of the living God. It is not all, therefore, that He could not be holden of it, true as that is because of His Person; His resurrection was also a necessity of the glory of God the Father. All that was in God was compelled to do it by His glory itself (even as Christ had glorified all), His justice. His love, His truth, His power; His glory, in that He could not low death to have the victory over the One who was faithful; His relationship as Father, who ought not, could not, leave His Son in bondage to the fruit of sin and to the power of the enemy. It was due to Christ on the part of God, due to His own glory as God and Father, necessary also, in order to shew the reflex of His own glory, to manifest it according to His counsels, and that in man. Christ was raised from the dead by the glory of the Father. All that the Father is came into it, engaged to give Jesus the triumph of resurrection, of victory over death, and to give resurrection the brightness of His own glory. Having entered, as the fruit of the operation of His glory, into this new position, this is the model-the character-of that life in which we live before God. [See Footnote #28] Without this manifestation in Christ, God, although acting and giving testimonies of His power and of His goodness, remained veiled and hidden. In Christ glorified, the centre of all the counsels of God, we see the glory of the Lord with unveiled face, and every mouth confesses Him Lord to the glory of God the Father.

Our life ought to be the practical reflection of this glory of the Lord in heaven. The power that brings us into association with Him in this place, and still works in us, is shewn at the end of the first chapter of the Ephesians[See Footnote #29]. But there it is to introduce our resurrection with Christ. Here it is Christ's own resurrection, the doctrine, or the thing in itself, and its consequences and moral import with regard to the individual living here below, in view of his relationship with God as a responsible man. It is an altogether new life. We are alive unto God through Him.

Identified thus with Him in the likeness of His death, we shall also enter into that of His resurrection. We see here that resurrection is a consequence which he deduces as a fact, not a mystical participation in the thing; knowing this first (as the great foundation of everything), that our old man-that in us which pleads for sin as the fruit of the perfect grace of God-is crucified with Christ, in order that the whole body of sin should be destroyed so that we should no more serve sin. He takes the totality and the system of sin in a man, as a body which is nullified by death; its will is judged and no longer masters us. For he who is dead is justified [See Footnote #30] from sin. Sin can no longer be laid to his charge as a thing that exists in a living and responsible man. Therefore, being thus dead with Christ-professedly by baptism, really by having Him for our life who died-we believe that we shall live with Him; we belong to that other world where He lives in resurrection. The energy of the life in which He lives is our portion: we believe this, knowing that Christ, being raised from among the dead, dieth no more. His victory over death is complete and final; death has no more dominion over Him. Therefore it is that we are sure of resurrection, namely, on account of this complete victory over death, into which He entered for us in grace. By faith we have entered into it with Him, having our part in it according to His therein. It is the power of the life of love that brought Him there. Dying, He died unto sin. He went down even to death rather than fail in maintaining the glory of God. Until death, and even in death, He had to do with sin, though there were none in Him, and with temptation; but there He has done with all for ever. We die unto sin by participating in His death. The consequence-by the glory of the Father-is resurrection. Now, therefore, "in that he died, he died unto sin once for all; in that he liveth, he liveth unto God."

Thus He has nothing more to do with sin. He lives, only perfectly, without reference in His life to anything else, unto God. In that He lives, His life is in relationship to God only. [See Footnote #31] We also then ought to reckon-for it is by faith-that we are dead to sin and alive to God, having no other object of life than God, in Christ Jesus. I ought to consider myself dead, I have a right to do so, because Christ has died for me; and being alive now for ever unto God, I ought to consider myself as come out, by the life which I live through Him, from the sin to which I died. For this is the Christ I know; not a Christ living on the earth in connection with me according to the nature in which I live here below. In that nature I am proved to be a sinner, and incapable of true relationship with Him. He has died for me as living of that life, and entered, through resurrection, into a new state of life outside the former. It is there that as a believer I know Him. I have part in death, and in life through Him who is risen. I have righteousness by faith, but righteousness as having part with Christ dead and raised again, as being therefore by faith dead unto sin.

And this is the essential difference of this part of the epistle. It is not that Christ has shed His blood for our sins, but that we have died with Him. There is an end for faith to our state and standing in flesh. The Christ who is become our life did die, and, as alive through Him, what He has done is mine; and I have to say I died. I reckon myself dead. [See Footnote #32] The apostle deduces the evident consequence: "Let not sin, therefore, reign in your mortal body." Do not yield your members as instruments to the sin to which you are dead by Christ; but as alive, as awakened up from amongst the dead, yield your members as instruments of righteousness to God unto whom you live. The body is now the mere instrument of divine life; and we are free to use it for God as such. For in fact sin shall not have dominion over us, because we are not under the law but under grace. Here it is not the principle but the power that is spoken of. In principle we are dead to sin, according to faith; in practice it has no power over us. Observe that the source of practical power to conquer sin is not in the law, but in grace.

Now it is true that, not being under the law, the rule under which we are placed is not that of imputation but of non-imputation. Is this a reason why we should sin? No! there is a reality in these things. We are slaves to that which we obey. Sin leads to death; obedience to practical righteousness. We are upon the wider principle of a new nature and grace; not the application of an external rule to a nature which was not, and could not be subject to it. And, in truth, having been in the former case, the disciples in Rome had given proof of the justice of the apostle's argument by walking in the truth. Set free from the slavery of sin, they had become (to use human language) the slaves of righteousness, and this did not end in itself; practical righteousness developed itself by the setting apart of the whole being for God with ever-growing intelligence. They were obedient in such-and-such things; but the fruit was sanctification, a spiritual capacity, in that they were separated from evil, unto a deeper knowledge of God. [See Footnote #33] Sin produced no fruit, it ended in death; but set free from sin and become servants to God-the true righteousness of obedience, like that of Christ Himself-they had their fruit already in holiness, and the end should be eternal life. For the wages of sin was death, the gift of God was eternal life through Jesus Christ our Lord. Now this life was living unto God, and this is not sin; nevertheless it is grace. Here the apostle, whose subject is judicial righteousness before God, approximates to John, and connects his doctrine with that of the First Epistle of John, who there, on the other hand, enters upon the doctrine of propitiation and acceptance when speaking of the impartation of life. The appeal is very beautiful to a man in true liberty-the liberty of grace, being dead to sin. He is set wholly free by death. To whom is he now going to yield himself? For now he is free; is he going to give himself up to sin? It is a noble appeal.[See Footnote #34]

Footnotes for Romans 628: Indeed Father, Son, and Holy Ghost were all engaged in the resurrection of Christ. He raised the temple of His body in three days, was quickened by the Spirit, and raised by the glory of the Father.

29: To which we may add in full effect the end of the third. Details are found elsewhere.

30: The word is "justified." And here we see distinctly the important difference between sin and sins: you cannot charge a dead man with sin. He has no perverse will, no evil lusts. He may have committed many sins while alive, he may or may not be justified from them. But you cannot accuse him of sin. And, as we have seen, from chapter 5: 12, we are treating of sin-of man's state-not of sins.

31: This is a wonderful expression. As to faithfulness His life was spent for God, He lived to God. But now His life knows nothing but God.

32: Note here, the Epistle to the Romans does not go on to say we are risen with Christ. That leads on necessarily to union, and is Ephesian ground. Only we must remark that death and resurrection never go on to the heavenly state; they are the subjective experimental state. In Ephesians, when dead in sins, we are taken, quickened, and put into Christ, as Christ was raised and put into glory above the heavens: simply God's work. Here it is individual: we are alive in Him. We shall have part in His resurrection, walking in newness of life. It is personal and practical: man, as we have seen, alive on earth.

33: Compare Exodus 33: 13.

34: It is not, note, an appeal to sinners as sometimes used, but to those already set free.